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The Discourse on New Generation Leaderships for

Universal Freedom: An Evolutionist Manifesto1

Sundar Kumar Sharma

Synopsis:

This paper has analyzed the knowledge systems of human and ecological wisdom and put forward a discourse of New Generation Leaderships for universal freedom. This is interpreted through the synthesis of philosophies on human welfare, peace, environmental welfare, deep ecology, democracy, the religion, and knowledge domains of cultural practices. Various emergent forms of human and environmental leaderships are analyzed in regard to the concept of evolutionary sustainability that includes evolving paradigm of unity based world view on human dimensions of development from individual to existential responsibility. The discourse of New Generation Leaderships is based on the comprehensive knowledge systems at philosophical domains e.g. ecosophy (the philosophy of nature, the ecological wisdom) deep ecology, religious philosophies, humanity and human consciousness, democracy, cultural practices and socio-ecological knowledge systems.

Key Words:

Evolutionist manifesto, ecological wisdom, deep ecology, human consciousness

1 The insights on the ‘The Discourse of New Generation Leaderships for Universal Freedom’-An Evolutionist

Manifesto is developed by Mr. Sundar Kumar Sharma, Masters of Human and Natural Resources Studies,

Kathmandu University. It has been interpreted through dialectical phenomenology on the authors’

observations. (Author’s Contact: sharmak.1979@gmail.com)

(Evolutionist Manifesto , here is to mean the concept of evolutionary sustainability that includes evolving paradigm of

unity based world view on human dimensions of development from individual to existential responsibility.)

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1. Background

Evolutionary Leadership

A leadership exists where the leader and followers are in the path of principles bound with love, sacrifice, faith, respects and devotion. Leadership sustains with proper communication of insights and understanding of the path and principles envisioned. A state of understanding on the values of the nature, environemnt and the lives of people in society motivates one towards dignified leadership. It needs certain specific qualities like farsightedness, understandings on the dialectics of nature and human world, spirit of benevolence, respects to divine force and universal truths. Leadersdhip should be guided with the law of nature leading towards infinite progress; it should be human spirit oriented and hence free of greed and ego. Through this new perspectives, leadership has been categorized and redefined as;

• Situational or temporary - with situational commands and understandings, directed towards situational problem solving. - e.g. leaders in certain political and social situations.

• Eternal and infinite – for the humanity and the exitence – towards infinite progress of human being. –enlightened masters, global peace leaders (leaders of the existential life, the evolutinary leaders).

From the evolutionist perspectives, the leaders have to think more than personal needs, the leaders contributions should be shaped with the evolutionary principles and also should not be confined within the needs and interests of certain groups or parties and hence should be delighted with natural creativity and versatility.

New Insights on Evolutionary Leaders

Leader should not be decieved by the mass of fools but driven by the love and devotion towards the welfare of the natural environment and human beings in this planet. Leaders are born for leading the society towards the welfare of the majority of the people and the whole humanity, where leadership is regarded as as main karma (action) of leaders beside other worldly affairs. An evolutionary leadership is the competence within rather than the competition outside. The bahaviour and actions are the manifestations of the intrinsic qualities of the leaders. If intrinsic qualities are infected with vested interests ( personal and groups), actions can’t deliver high value results. Simply, who have fallen in the vicious circles of the mundane world are not to be regarded as leaders in this context. ( The context of infinite progress in existence of nature and human consciousness, The evolutionary leadership for global freedom).

The concept of worldview, as formulated in ITP (integrative theory of peace), also encompasses our view of (1) reality, (2) human nature, (3) the purpose of life, and (4) approach to all human relationships. There are 3 meta-categories of worldviews (1) Survival-based (2) Identity-based (3) Unity-based. Worldviews

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evolve in direct response to the development of human consciousness which, in turn, is shaped by the aggregate of life experiences2. Based on the concept of worldview, in our human and social construct; leaders are to be regarded as Gurus ( The pathfinders), and they are to be the leaders of the path , light for the seekers in the path, light of the human existence-leading towards the clear destiny of human life and uniting the human spirits. Today, leaderships on unity based world view with culture of peace and culture of healing is to be in practice. It has been regarded as the New Generation Evolutiary Leadership in the present context.

‘Every situation in an individual's life is regulated by the cosmic will and the individual's personal karma (actions) as well’3.

2. The contextual Discourse: Global Human and Environmental Freedom

Evolutionary Leadership to Save the Global Environment

There is a critical need of real benevolent, the youngmanships (spirit of being young) with vision and with the true spirit of stewardship towards the nature and our environment. Such leadership should bear the capacity of resolving the global problems through global solutions for the welfare of global environment and global human society.

Young people have always represented hope, vitality, and determination to take destiny into one’s own hands. Yet despite this dynamism, less of the young people in the world feel that they are well-informed about what is going on in the global affairs. Majority of young people think they should play a bigger part in the human welfare through new generation leaderships in the situation of global crisis. They consistently call for more possibilities and information on how best to participate at global level. 21st century is at a turning point politically, socially and economically. Now more than ever we need the energy and imagination of new generation to shape our future.

The new sociology of youth has played an important role in promoting a youth participation agenda by demonstrating that young people are often excluded from social processes, rather than being incapable of participating. In addition,

2 (Danesh H.B., 2006), Towards an integrative theory of peace education, Journal of Peace Education Vol. 3, No. 1, March 2006, pp. 55–78, International Education for Peace Institute 3(Swami Chandresh, 2009), Interview with Swami Chandresh. Swami Chandresh is a spiritual master and a social leader currently residing in Budhanilkantha Ashram, Nepal [This research article is prepared on the basic insights of Swami Chandresh on quality of leadership. The core issues of the New Generation Evolutionary Leadership are taken from the essay ( Young Democracy Seeking for Young Leadership: The Context of Nepal in Transition) of the researcher -Sundar Kumar Sharma , Regional (Asia) winner for the World movement for Democracy: Sixth Assembly , 2010 Jakarta, Scholarly articles on peace education and research, Deep ecology, Religious philosophies, Humanity and consciousness, Human society and cultural practices are also reviewed]

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rights-based movements have made considerable headway in promoting opportunities for young people to participate at many levels of society. Internationally, there has been an increasing interest in understanding how young people participate in democracy, particularly in the context of an overall decline in participation in traditional forms of democracy. This implies for the next horizon of the new generation leaderships for human welfare and peace4. Synthesis of Deep Ecology and Religious Philosophies (The Evolutionary Knowledge for New Generation) Norwegian philosopher Arne Naess b. 1912 (in Taylor and Zimmerman)5 coined the term “Deep Ecology” in 1972 to express the ideas that nature has intrinsic value, namely, value apart from its usefulness to human beings, and that all life forms should be allowed to flourish and fulfill their evolutionary destinies. Naess invented the rubric to contrast such views with what he considered to be “shallow” environmentalism, namely, environmental concern rooted only in concern for humans. The term has since come to signify both its advocates’ deeply felt spiritual connections to the earth’s living systems and ethical obligations to protect them, as well as the global environmental movement that bears its name. Moreover, some deep ecologists posit close connections between certain streams in world religions and deep ecology. One of the founders of the 'deep ecology' movement, Naess advocates an ethic of human 'identification' with all life, a mode of relationship entailing (according to critic Ralph Pite as in writings of praxis series ) 'an extension of sympathy that reaches so far and becomes so constant that the self loses any desire to differentiate between itself and the world.' (Quoted in Hutchings 197 as in writings of praxis series)6 The following statement is “The Deep Ecology Platform” by Arne Naess and George Sessions, two eco-philosophers :( as cited in Henning, 2002)7. (1) The well being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: inherent worth, intrinsic value). These values are independent of the usefulness of the nonhuman world for human purposes.

4 (Sharma S. 2009), –‘Young Democracy Seeking for Young Leadership: The Context of Nepal in Transition’- Asia Regional Winner, selected for the global contest, available at: http://www.wymdonline.org/docs/AsiaSharma.pdf ) 5 Deep Ecology, Bron Taylor and Michael Zimmerman, The Encyclopedia of Religion and Nature (London: Continuum, 2005).

6Blake, Heidegger, Buddhism, and Deep Ecology: A Fourfold Perspective on Humanity's Relationship to Nature, Louise Economides, University of Montana, in Praxis Series, Romanticism and Buddhism 7 Daniel H. Henning (2002), BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN ELEPHANTS IN MYANMAR: A RESOURCE GUIDE

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(2) Richness and diversity of life forms contribute to the realization of these values and are values in themselves. (3) Humans have no right to reduce this richness and diversity except to satisfy vital needs. (4) Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening. (5) The flourishing of human life and cultures is compatible with substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease. (6) Policies must therefore be changed. The changes in policies affect basic economic, technological structures. The resulting state of affairs will be deeply different from the present. (7) The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent worth) rather than adhering to an increasingly higher standard of living. There will be profound awareness of the differences between big and small. (8) Those who prescribe to the following points have an obligation directly or indirectly to participate in attempts to implement the necessary changes. Taylor Bron, in a critique of deep ecology essays, pointed out deep ecology advocates’ arguments as; 8 1. Anthropocentric attitudes, emerging with agricultural and pastoral livelihoods, and subsequently grounded in Western philosophies and religions, are causing the current extinction episode. 2. Hope requires widespread resistance to environmental degradation and the evolution of bioregional governance and bio-regionally sustainable life ways. 3. This requires that we replace anthropocentric with ecocentric attitudes. 4. Such replacement in turn requires that we "resacralize" our perceptions of name and, thus, a religious revival of indigenous and Eastern religions, or holistic metaphysics (such as Spinozan philosophy or 'scientific" pantheism). Taylor, Bron, in ‘Deep Ecology and Its Social Philosophy: A Critique," in Beneath the Surface: Critical Essays in the Philosophy of Deep Ecology by Eric Katz, Andrew Light and David Rothenberg inferred in short, deep ecology posits that a transformation of human consciousness must take place if humans are to reestablish harmony with nonhuman nature. And, he pointed out different needs to be focused and responded by us; A. On Consciousness and Environmental Behavior- We do not have convincing empirical (quantitative) research correlating environmental attitudes and behavior. Here we need to move ahead the empiricism. The subjective understanding on the experiencing the life as the being of the existence can be one of the manifested form of knowledge on reality of environmental behavior. .

8 Taylor Bron, "Deep Ecology and Its Social Philosophy: A Critique," in Beneath the Surface: Critical Essays in the Philosophy of Deep Ecology, Eric Katz, Andrew Light and David Rothenberg, eds., MIT Press: Cambridge, 2000, pp. 269-299.

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B. On Spirituality and "Ecological Consciousness"- What about the claim that we must resacralize our perceptions of nature? What of the ubiquitous assumption within deep ecology movements that re-sacralization requires a rejection of Western monotheistic (and patriarchal) religions? What of the belief that the worldviews and religious practices of Eastern religions and indigenous peoples, or pantheistic metaphysics, provide superior ground for environmentalism than Western religions or philosophies?" Planet Earth, our home, is alive with a unique community of life. We affirm that Earth's life support systems and resources are the common heritage of all and a sacred trust. Ensuring a healthy and beautiful Earth with clean air, pure waters, fertile lands, expansive forests, and plentiful oceans are a basic common interest of humanity. . . . General Principles: Respect Earth and all life. . . [and] the interdependence and intrinsic value of all beings... C. On Bioregional Ideology, Decentralization, and the Question of Power -We have already reviewed the extent to which deep ecology has fused with bioregionalism. Much bioregional theorizing has focused on the difficulties involved in demarcating bioregions. We can see that such difficulties are not insuperable, however, when we recognize that bioregional provinces are necessarily also cultural zones; they are social constructions, not just ecological realities. If they are to become governance units, they must be contested and negotiated. If such philosophy were to spread widely, it would provide a social-philosophical ground for what Deudney thinks we shall need if we are to arrest the destruction of the biosphere: legitimate international governance grounded in a federal-republican Earth constitution." Deudney and those pursuing international environmental governance offer an important corrective to decentralist absolutism, for surely we must develop cooperative global responses to protect the planetary commons. According to Taylor, Bron; bioregional deep ecology will be more compelling if its advocates eschew reductionistic explanations for, and simplistic solutions to, our environmental predicaments. To their credit, many deep ecologists recognize that in addition to a proper spiritual perception and bio-centric morality, a social critique and a social philosophy are needed. Modern environmentalists and spiritual traditions in sympathy with them constitute a great and dangerous error, according to Ken Wilber in his new books Sex, Ecology, spirituality, and A Brief History of Everything. Wilber argues this in spite of agreeing that we face a serious ecological crisis, and that he is “in

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complete sympathy” with the attempt by many contemporary people to recapture the ecological wisdom of earlier tribal peoples.9 In the context of knowledge systems of deep ecology and religions, Zimmerman, Michael E., claimed as; 10 ‘Many commentators have remarked on the affinities between Heidegger's thought and East Asian traditions such as Vedanta, Mahayana Buddhism, and Taoism. One reason for recent interest in Heidegger's thought and in Buddhism is that both are critical of and claim to offer an alternative to the anthropocentrism and dualism that some critics say is responsible for today's environmental crisis. According to such critics, Western humankind is particularly anthropocentric. Regarding humanity as the source of all meaning, purpose, and value, humans justify doing anything they want with the natural world. Western humanity also thinks in terms of dualisms and binary oppositions, such as mind versus body, reason versus feeling, humans versus nature, male versus female. Those possessing the “privileged” properties (mind, reason, human, male) allegedly have the right to dominate those possessing the “inferior” properties (body, feeling, nature, female). In an attempt to gain godlike security and power for humankind, modern Western ideologies call for transforming the earth into a titanic factory, thereby threatening to destroy the biosphere on which all life depends’. Deep knowledge systems of human-nature relations in practices: ecosystem management Marion Glaser states,11 ‘It shows that the interpretation of the social dimension in ecosystem management in each mind map advances the study of human-nature relations in a particular way. However, the dysfunctional reductionism of eco-and anthropocentric mind maps and the weak capacity of interdisciplinary mind maps to analyze intersystem and cross-scale linkages are only overcome by complex system approaches. Different types of complex systems mind maps are found capable of comprehensively operationalising the social dimension of ecosystem management for monitoring purposes and also of linking a variety of knowledge types in integrative analyses to support resilience-oriented management’. Marion Glaser has presented, as given below, a model of societal metabolism showing interrelationships of Human, Nature and Culture.

9 From: Ken Wilber, Sex, Ecology, Spirituality, (Boston: Shambhala, 1995 as cited in Ken Wilber’s Critique of Deep Ecology and Nature Religion: A Response by Gus diZerega) 10 Zimmerman, Michael E. "Heidegger, Buddhism, and deep ecology." The Cambridge Companion to Heidegger: Second Edition. Ed. Charles B. Guignon. Cambridge University Press, 2006. Cambridge Collections Online. Cambridge University Press 11 Marion Glaser, The Social Dimension in Ecosystem Management: Strengths and Weaknesses of Human-Nature Mind Maps. Human Ecology Review, Vol. 13, No. 2, 2006 © Society for Human Ecology

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Societal metabolism (adapted from Fisher-Kowalski 2004, 315 as in Marion Glaser) From his statement it can be inferred that there is need for a discourse of the importance of synthesis of value knowledge systems in sacred themes and cultural practices. Some critical debates in recent trends of development are also in the line of advocacy for the value of indigenous cultural practices and original knowledge systems. “Economics and Culture” by Stig Ingebrigtsen and Ove Jakobsen (as in Jason McLeod Monson)12 addresses the interaction between economics and culture, arguing that culture and sustainable development are threatened by “economism,” the economic invasion of culture and the domination of the mind by consumer conceptions. They argue that this is a threat not only to culture but also to economics in general. To counter this, they propose that stakeholder theory be interpreted more broadly to include real dialogue in a communicative arena between agents of the culture as well as agents of the economy. So, a genuine logic for realization of the synthesis of different knowledge systems comes here.

12 Jason McLeod Monson, Review of Business within Limits: Deep Ecology and Buddhist Economics. (Business within Limits: Deep Ecology and Buddhist Economics. Edited by Laszlo Zsolnai and Knut Johannesssen Ims. Bern: Peter Lang Publishing, 2006, 324 pages, ISBN 3039107038)

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The recognition of the synthesis of value knowledge systems (From the original views of the pioneer (Daniel H. Henning) in Buddhism and deep ecology) 13 Today, there is greater recognition being given to the interrelationships between spiritual beliefs, religious practices of a community, and how that community relates to forest, wildlife, and environment; and to the world in general. As a result, more people are looking at the potential for finding spiritually based solutions to problems that get at the basic causes and values, including ignorance and greed as noted in Buddhism, i.e., deeper solutions. Buddhism is often summarized as the extinguishing of suffering. It presents an awareness and perception of nature through interrelatedness, “Oneness,” loving kindness, and compassion for all living beings. The Dhamma (laws and teaching of nature) and nature orientation of Buddhism has numerous principles and values that are correlated with Deep Ecology. Buddhism is based on impermanence, that everything is constantly changing, that everything is constantly rising and falling away, and that everything is appearing and disappearing. It also acknowledges that everything that happens (human) depends upon the mind and conditioning. Buddhism focuses on the extinguishing of suffering, which is caused by attachment to anything through ignorance (also includes “ignoring” what is right) and greed (many monks believe greed is really behind illegal logging and poaching) On the Dhamma in nature, Dhamma basically means that we (humans) are simply a part of life along with other beings and that we are included in nature as just another species or living being among other species or living beings. It also means that there are laws in nature like impermanence that operate and apply to nature. Many of these values and laws from Dhamma can be correlated with Deep Ecology. Now, Deep Ecology can be considered the spiritual dimensions of the environmental movement. It asks deeper questions that get at the real causes (such as ignorance and greed as noted in Buddhism) behind issues as well as the “place,” ethical concerns, ecological limits, and so forth. According to Henning, Both Buddhism and Deep Ecology have an ecocentric, spiritual, and Oneness (holistic) approach. They both define those problems created by ignorance and greed and solve such problems by moving from an 13 Daniel H. Henning (2002), BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN ELEPHANTS IN MYANMAR: A RESOURCE GUIDE. (Suggested readings, from the same author: A Manual for Buddhism and Deep Ecology by Daniel H. Henning (2002), Ph. D. (Special Edition by World Buddhist University)

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anthropocentric orientation to a spiritually based ecocentric approach. Both Buddhism and Deep Ecology are basically concerned with change. They use values and perspectives that are based on spiritual and holistic principles for positive change in paradigms (or worldviews), attitudes, and practices for environmental, tropical forest, and wildlife protection. Such change is based along clear and realistic lines contained both within Buddhism and Deep Ecology. Both are very similar and can be combined for greater potential and depth in the way that they present a holistic, spiritual, and value-oriented approach to problems such as those presented by tropical forest destruction and degradation as well as wildlife poaching. Although the “higher power” in Buddhism might be considered Dhamma (nature), Buddhism, with its philosophy and teachings provides a definite way of perceiving the spirituality of relationships, relating directly and indirectly to nature. Deep Ecology often refers to the “Ecological Self” which is spiritually based on relationships and responsibilities for all living beings and nature rather than the ego. Both of these spiritual approaches to nature are based on “Oneness,” relationships, all living beings, and ecocentric orientations. Some of these values may include biological diversity, genetic diversity, species diversity, agricultural (genetic materials), medicinal, industrial, tropical forest people, and maintenance of the web of life, climatic, water conservation, wildlife conservation, soil protection, outdoor recreation, education, ecotourism, creativity, spirituality, cultural, and future generations. When the early morning light quietly grows above the mountains. . . The world's darkening never reaches to the light of being. We are too late for the gods and too early for being. Being's poem, just begun, is man. -Martin Heidegger

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3. Risks, Dangers and Critical Challenges for Evolutionary Leadership to Save the Global Environment

There is utmost need to review the very beginning of the philosophy of human development, welfare and peace, democracy and development. Action plan for global evolutionary leaderships should be in practice through the initiatives of global youth movements. There is our responsibility to translate the spirit of human welfare into real practice so as to protect the socio-political values from the early development of human beings.

Coping Challenges A gradual trasformation process is the hope for New Generation Evolutianry Leadership in the global context. It should be focused on designs of systems: target to transform dysfunctional institutions, restructure the social construct, reframe the ideologies of peace, survival and class struggles etc.

It is to rediscover the practical sides of the ideology like: ‘Own Garden- Own Fruit’ – ‘protect your Garden of the value knowledge stystems and practices in this planet’. Cultivate the value knowledge systems in tranformational education system in the formal and informal institutions.

In terms of political philosophy, liberal democracy is the end of the evolutionary process. In the present context, it is necessary to examine in detail the theory and practice on democratic principles for transnational progressivism and global peace keeping. Recent years have seen big changes in youth policy at both the international and national levels. Youth involvement in politics has become a bigger issue, and politicians are coming around to recognizing the crucial role of our young people in building the knowledge-based economy of the future while bridging cultural divides and identities within different countries in transition. Political awareness, enthusiasm and urge for political participation, creative initiations for basic foundation of knowledge and practice on democracy and development are the significant changes in the perceptions of young generation of our world. New generation should have a dream of Global Evolutionary Leadership in every dimensions of human development. To cope the challenges new generation is in need of the integrated peace- welfare and development education systems. An example of the model for New

“Until we change the basic grounds of humanity, terrorism is going to become more and more a normal, everyday affair. It will happen in airplanes, it will happen in buses. It will start happening in cars.” –Osho Osho says terrorism has many undercurrents. “The event of terrorism is certainly related with what is happening in the society. The society is falling apart. Its old order, discipline, morality, religion, everything has been found to be wrongly based. It has lost its power over people's conscience.” (Beyond Psychology, Chapter # 18)

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Generation Education Systems is proposed here (A Trinity Model). This model has 3 key dimensions.

• Self building, self empowering and self actualiztion as key

• High value output -Action oriented – scientific and vocational- peace and welfare oriented- universally accepted, existential

• Academic and informative (core value information of nature and environment, life, individuals, society, organizations, world and the existentiasl phenomena etc.)

The Need for Realization

In the context of New Generation Leadership the participation of youth in evolutionary leadership should cover their;

• Aspirations with respect to what matters to them, and their aspirations for society (political, economic, social and cultural);

• Attitudes regarding politics (including civic activity) and change: their interests and views on engagement and influence;

• Experiences of political and civic participation; and • The nature/forms and level of political and civic engagement.

Major dimensions of young spirits focused towards the destiny of freedom and liberation are; Freedom from want, Freedom from fear, Freedom to live in dignity. These are the keys of larger freedom domain towards peace, development, security and human rights for all. In the shifting paradigm, multidimensional development of the public sphere ‘the 20th century political philosophy’14; is really relevant to the new generations for leading the global affairs. Only the system and structures from deep realization works towards a clear destinations. A system without realization has no life!!! ..Increased warring potential, destructive discourses and debates, in today’s world are clear evidences showing that the worldly competitions are without realization of human potentials towards vertical growth. It is just like horizontal expansions without any essence of human life.

14 (Catherine H. 2009), Political Philosophy in the Twentieth Century , The Review of Politics , 71:1-6 Cambridge University Press

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What is needed for Evolutionary Leaderships to Save the Global Environment?

Tranform theories into practice; The integrative theory of peace consists of four sub-theories:15 ● Sub theory 1: Peace is a psychosocial and political as well as a moral and spiritual condition. ● Sub theory 2: Peace is the main expression of a unity-based worldview. ● Sub theory 3: The unity-based worldview is the prerequisite for creating both a culture of peace and a culture of healing. ● Sub theory 4: A comprehensive, integrated and lifelong education within the framework of peace is the most effective approach for a transformation from the conflict-based meta-categories of survival- based and identity-based worldviews to the metacategory of unity-based worldview. To transform these theories into practices it is necessary to develop true spirit of new generation with;

a. Logical approaches with inside and outside potentials of self realization and sacrifice.

b. Youngmanships ( spirit of being young) with ready to confront with the conflicting situation and adverseries with required knowledge, realization, diplomacy, confidence and concentration leading towards the common goals of human and social welfare.

c. Spontaneity with both inside and outside dimensions of life, with no desires, greed and attachment to the material world, ethical and perfect while dealing with the confrontations with the destructors of the human society.

The idiology of “The Victory of Truth” in the existence is to be cultivated in the mundane practices through;

- Vital enthusiasm- through readyness for any tasks and situational responses

- Intellectual clearance- concepts, ideologies, perceptions, contermplation and understandings of all sides of (debatable, debated, accepted, practiced, improved, experimented, being experimented) development dialogues.

- Value personality- spiritual knowledge, values of human existence, social and human ethics, and dialectical materialism

When mundane greed overcomes the virtue, the world will be engulfed with disasters…………. 15 (Danesh H.B., 2006), Towards an integrative theory of peace education, Journal of Peace Education Vol. 3, No. 1, March 2006, pp. 55–78, International Education for Peace Institute

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Conclusive Remarks

Critically the movement ahead on new generation evolutionary leadership is to save our nature, to protect our environment and to sustain our existence in this particular place ‘The Earth’-Our home planet. Eco-centric principles should be followed in deciding issues of public policy affecting cultural practices, bio-cultural diversity, landscape-wilderness-nature preservation and socio-economic development. The current practices should be justified by the fundamental and scientific basis of the different knowledge systems. Different development discourses should forge links of policy and practices with the meta-discourses and philosophies of the society, culture and the nature. The reorientation and synthesis of knowledge systems from the nature, religion, culture and traditions have significance;

• For conceptualizing ecological democracy, the governance of the nature and the society, the governance of the self and the whole existence (where, the self is also with in the frame of the whole, not as separate entity).

• To understand and practice the attainment of oneness and universal simulation of being, to conquer the knowledge systems for shaping effective policies and practices of sustainable development.

• For the rediscovery of local knowledge – for example; mountain peoples’ deep knowledge of indigenous cultural practices are considered to be the central theme for their development.

At one hand, I put forward a challenge to the epistemological community of policy making on sustainable development, for reorienting the deep knowledge systems behind the human and ecological wisdom. On the other hand, I want to launch a deep conscience for a state of revolt in awareness of the values and significance of human awareness on evolutionary dynamism for global environmental freedom.

Every moment is for new evolution. There are simply…many ways of evolution… But ….today’s mundane mind has forgotten the dynamics of evolutionary nature………as a result the existing mundane psyche neither steps towards evolution nor let the evolution be expressed in nature……………

I swear I see what is better than to tell the best. It is always to leave the best untold. - Walt Whitman, a Song of the Rolling Earth